spirit absorbs self-knowledge (the elixir of happiness) and the external life, where the outstanding qualities of Logosophy

are put to Logosophy are put to test in daily life. Nevertheless, prior to attaining consciousness of this reality, one will have to
test in daily life. Nevertheless, prior to attaining consciousness of this reality, one will have to experience, by means of the process of experience, by means of the process of conscious evolution, a series of psychological and conceptual changes that will
conscious evolution, a series of psychological and conceptual changes that will positively establish a link with superior life. This positively establish a link with superior life. This process offers a new outlook in life and such a vast array of opportunities
process offers a new outlook in life and such a vast array of opportunities that life flourishes in ideas and thoughts of the finest that life flourishes in ideas and thoughts of the finest quality. It is our duty, therefore, not to interrupt such process so that
quality. It is our duty, therefore, not to interrupt such process so that we do not to diminish the possibilities or the scope of our
intelligence. To know the reality of the inner world with its imponderable elements that make up the individual psychology is to Carlos Bernardo González Pecotche
we do not to diminish the possibilities or the scope of our intelligence. To know the reality of the inner world with its
imponderable elements that make up the individual psychology is to place that reality under the command of our own
place that reality under the command of our own will. This command embraces the real knowledge of the thoughts that act in our will. This command embraces the real knowledge of the thoughts that act in our mind. By attracting RAUMSOL and selecting the best
mind. By attracting and selecting the best ones, the Logosopher can use them to fully achieve his yearnings and aspirations and to
fulfil the great objectives he set for himself in life. ones, the Logosopher can use them to fully achieve his yearnings and aspirations and to fulfil the great objectives he set for

Logosofia
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indicate the only route to surpass them. This route is the knowledge of oneself,
happiness) and the external life, where the outstanding qualities of Logosophy are put to test in daily life. Nevertheless, prior to twenty-five years of invaluable experience, the
throughout his journey in life. At this stage of the Logosophical movement and after twenty-five years of
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attaining consciousness of this reality, one will have to experience, by means of the process of conscious evolution, a series of invaluable experience, the extraordinary results obtained by the logosophical teachings are already Logosophical Exegesis
and of God. The possibilities of reaching this desideratum are open to everyone,
psychological and conceptual changes that will positively establish a link with superior life. This process offers a new outlook in life
whatever their age and level of education may be. While there is no doubt that
and such a vast array of opportunities that life flourishes in ideas and thoughts of the finest quality. It is our duty, therefore, not to extraordinary results obtained by the logosophical
indisputable. They open up new horizons to mankind and indicate the only route to surpass them. This
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Carlos Bernardo González Pecotche RAUMSOL

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Logosophical Exegesis
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appearances in order to know this more inachievable,

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www.editoralogosofica.com.br Logosophical cognitions, which will
assist man throughout his journey in
Logosophical Exegesis
Logosophical wisdom, as the foun-
tainhead of original cognitions emanating
from a new conception of universal and
human thought, is promoting a healthy
movement in the spirit of those who love
knowledge and truth.
Among is fundamental teachings are
those related to self-knowledge, an unques-
tionable base for the knowledge of one’s
own life embodying its projections in the
lives of others, and consequently the high-
est achievements of human intelligence.
To discover one’s inner reality as
revealed to one’s understanding by
Logosophy is among the first and most
important objectives to be reached in the
short term. This discovery brings forth the
imperative need to modify this reality, and
it is then that logosophical teaching points
to the difficulties that will have to be over-
come and guides one along the path of
self-knowledge while one’s conscience is
activated towards future developments.
Logosophy is the science of the pres-
ent and of the future because it embodies
a new and unsurpassable way of con-
ceiving life, that of thinking and feeling,
which is so necessary in this day and age
to raise our spirits well above the reign-
ing materialism.
 Logosophical
Exegesis
Logosophical disciplines
Logosophical disciplines do do not not impede
impede the the process
process of of the
the common
common
disciplines,
Atdisciplines,
this but
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age others.
and
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in which
which the
the process
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of conscious evolution
doubtevolution isis carried
carried
out. of
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out.
intellectual On education
thecognitions,
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other hand
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which asWhile
aawill
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no throughout
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lifeconsequence of
ofthat
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a
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M
an must strive to apply his best efforts and energy to
seek his inner self. He will know how to protect
himself from the deceit of appearances in order to
know himself as he really is.

He will find himself in the humbleness of his heart, in

the innocence of his soul and in the purity of his spirit, and
from that point on, with a clean and shining mind, he will
experience the indescribable excellence of superior life.
BY THE SAME AUTHOR

Intermedio Logosófico
(Logosophical Intermission), 216 pages, 1950 (2)
Introducción al Conocimiento Logosófico
(An Introduction to Logosophical Cognition), 494 pages, 1951 (1) (2)
Diálogos
(Dialogues), 212 pages, 1952 (2)
Exégesis Logosófica
(Logosophical Exegesis), 110 pages, 1956 (1) (2) (4)
El Mecanismo de la Vida Consciente
(The Mechanism of Conscious Life), 125 pages, 1956 (1) (2) (4) (6)
La Herencia de Sí Mismo
(Self Inheritance), 32 pages, 1957 (1) (2) (4)
Logosofía. Ciencia y Método
(Logosophy. Science and Method), 150 pages, 1957 (1) (2) (4) (6) (8)
El Señor de Sándara
(Mister de Sandara), 509 pages, 1959 (1) (2)
Deficiencias y Propensiones del Ser Humano
(Deficiencies and Propensities of the Human Being), 213 pages, 1962 (1) (2) (4)
Curso de Iniciación Logosófica
(Initiation Course Into Logosophy), 102 pages, 1963 (1) (2) (4) (6) (7) (8)
Bases para Tu Conducta
(Bases for Your Conduct), 55 pages, 1965 (1) (2) (3) (4) (5) (6)
El Espíritu
(The Spirit), 196 pages, 1968 (1) (2) (4) (7)
Colección de la Revista Logosofía
(Collection of Published Logosophical Articles - Vols. I (2), II (2), III (2)), 715 pages, 1980.
Colección de la Revista Logosofía
(Collection of Published Logosophical Articles - Vols. IV, V), 649 pages, 1982.

(1) in English
(2) in Portuguese
(3) in Esperanto
(4) in French
(5) in Catalan
(6) in Italian
(7) in Hebrew
(8) in German
 Carlos Bernardo González Pecotche
RAUMSOL

Logosophical
ExegesiS
Logosophical disciplines
Logosophical disciplines do do notnot impede
impede the the process
process of of the
the common
common
disciplines,
Atdisciplines,
this stage ofbut
Logosophicalbut rather
theof
rather their exercise
Logosophical
their
disciplines exercise
do movement
not perfects
perfects
impede andthe
the
the latter
after
latter since
twenty-five
process since
of theycommon
they
the tend to
years1
tend to
of
the improvement
invaluable Logosophical
experience,
thedisciplines,
improvement but of the
the
rather individual.
disciplines
thedrawing
extraordinary
individual.
their do
exercise Their
not
Their particularity
impede
results
perfects the
obtained
particularity
the latterconsists,
process
by of
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consists,
since on
the the
common
logosophical
onyears1
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tend one
one to
At hand,
this
teachings in
disciplines,
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are the
of fact
but
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already of
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indisputable. their
exercise
movement
They inspiration
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to establish
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2nd edition
Editora Logosófica
São Paulo - 2012
Original Title
Exégesis Logosófica
Carlos Bernardo González Pecotche RAUMSOL
Graphic Design
Carin Ades
Graphic Production
Adesign

Dados Internacionais de Catalogação na Publicação (CIP)

(Câmara Brasileira do Livro, SP, Brasil)

González Pecotche, Carlos Bernardo, 1901-1963.

Logosophical exegesis / Carlos Bernardo
González Pecotche (Raumsol) ; [tradução da
Editora]. – 2. ed. – São Paulo : Logosófica, 2012.

Título original: Exegesis logosofica

ISBN 978-85-7097-087-9

1. Logosofia I. Título

12-06155 CDD-149.9

Índices para catálogo sistemático:

1. Logosofia : Doutrinas filosóficas 149.9

Copyright da Editora Logosófica

www.logosofia.org.br
www.editoralogosofica.com.br
e-mail: sp-editora@logosofia.org.br
fone/fax: (11) 3885 7340
Rua Coronel Oscar Porto, 818, B. Paraíso
CEP 04003-004 – São Paulo - SP - Brasil,
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(Em Prol da Superação Humana)
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CEP 70730-730 – Brasília – DF – Brasil
I
n response to suggestions made by distinguished friends
from literary circles and above all to satisfy a conceptual
requirement, for the first time the author of this book signs
it with his own name, instead of with the pseudonym
“Raumsol”, the name he usually signs his publications with.

To be truthful he must say that he does so with some

sadness because his entire life has been identified with the
pseudonym “Raumsol”, a name that has become so familiar to
his disciples and that he has used publicly, ever since he
unveiled to the world his new conceptions about the universe
and man and founded the Institution that promotes and
develops the work of Logosophy, which today* extends to
several countries in the continent.

(*) The original Spanish edition was published in 1956. As of this publication, the Logosophical
movement extends to several countries around the world, not just a continent.
Logosophical
EXEGESIS
 Preface

L
ogosophical Exegesis is clearly written and its statements
are easy to understand. It is organised with the aim
of promoting greater interest among supporters of
Logosophy, starting from the moment they decide to
internalize the method used by Logosophy to fulfil its
lofty humanitarian objective.

This book outlines part of the principles and original

conceptions upon which Logosophy is based. It allows access
to the sources of Logosophical wisdom and places within
everyone’s reach the range of essential elements that will enable
the formation of a clear and accurate concept of its originality.
In addition, it illustrates the influence Logosophy has on
the conscious life of human beings and of the results it
has obtained for over a quarter of a century. This implies
the utmost guarantee of the seriousness, honesty and
straightforwardness that this movement of self-improvement
offers in developing the superior qualities of the human spirit.

We have aimed to offer a synthesis of the points that

converge towards the process of preparation for admittance
into the Logosophical Foundation, and which, due to their
importance, will also influence the active life of disciples.

11
 If in order to memorize a study we must pay attention and
repeat it several times, then to be conscious of the various
episodes of our life led in a full state of evolution, we must be
aware of these episodes and relive them frequently in our
mind. Thus, our Logosophical experience will benefit as we
perfect the noble practice of helping others.

This book will act both as an incentive and as a catalyst

of internal energies so that Logosophy can be applied
effectively in each situation or circumstance encountered. It
will be especially useful to disciples in situations that are
related to helping others. Finally, we think that due to the
essentially extensive nature of the teachings of Logosophy, this
book will thoroughly and amply meet the clear objectives of
guiding the supporters of this science as well as enriching its
vast bibliography.

12
 Preliminary outline

L
ogosophy is defined by its originality. It conveys a new
generation of cognitions that are related to man’s inner
life, to the process of conscious evolution and to the
metaphysical projections of his spirit.

It has instituted a method of self-improvement that

teaches the steps to follow in the formation of a new life and
in the evolution and elevation of values pertaining to the
intelligence and sensitivity. The teachings it offers for this
purpose, help develop man’s basic aptitudes and establish
the rules imposed by the process of evolution. In doing so,
they allow the clarification of ideas and constantly generate
new ones that are directly linked to self-improvement.

In order to promote and favor the accomplishment of such

principles and objectives, the Logosophical Foundation was
created on August 11, 1930. This institution brings together
hundreds of students of Logosophy who follow a discipline
that is defined by high ethical principles of respect, tolerance
and freedom.

13
 In order to accomplish these lofty ideals of self-
improvement, it was necessary to create an environment
that would be conducive to the study, research and practice
within the vast scope of this superior science.

For the very first time the world is putting into practice
an effective method for the clarification of questions posed
by man’s intelligence about the enigmas of life and the
mysteries of the human configuration – so complex in its
psychological and spiritual structure. And this method
had to be based on self-knowledge, with its marvellous
content and its ample projections.

No one is admitted into our Institution as a disciple

without first completing a preliminary stage in which the
aspirant must form an ample concept of this new cognition
that will ultimately enrich his conscience. Once admitted,
he must be thoroughly convinced of both the originality of
the teachings and of the high moral standards prescribed
by their unyielding principles of goodness. He knows
that he will practice a new and constructive method of self-
improvement, and that Logosophy is all about activity,
observation and practice of the knowledge that is associated
to his life. He will be able to observe others as they cultivate
the superior qualities of the spirit and work for the
betterment of mankind. Furthermore, as he forms a new
life for himself, he will take advantage of the constructive
elements that arise from circumstances and events related
to his process of evolution in direct relationship to the
process of others.

14
 All disciples are assisted by the same prerogative: the
ability to observe. No one escapes this discreet and subtle rule
imposed by the process of evolution. Notwithstanding, not all
comply with this rule. Shortly after being admitted into the
Institution, one forgets this rule and needs to be reminded.
Nevertheless, someone follows him everywhere and observes
him constantly. This someone is he, himself, who has more
interest in complying with this rule than anyone else.

An activated conscience controls the thoughts and the

behaviors of the Logosopher. Naturally, this happens only
if, while evolving, he allows the teaching of Logosophy to
correct, guide and assist him. Until this occurs, certain
Logosophical cognitions will have acted as his conscience,
facilitating the initial inner development which will conduct
him firmly through the path of self-knowledge.

15
 Suggestive considerations

T
he truths revealed to human understanding by the
Logosophical wisdom are not accessible to those whose
minds are filled with prejudice and the reason is simple:
the individual cannot hold a treasure while his hands remain
closed grasping tokens that only he deems valuable.

This does not imply that those, who aspire to this new
knowledge, should eliminate their old and deeply rooted
beliefs about facts, concepts, things or ideas without first
reflecting upon it. On the contrary, Logosophy teaches that
you must not change a concept for another without first
observing the benefits it brings to your own evolution. All that
you are asked to do is to undertake a serene and thoughtful
analysis comparing your old beliefs with the new concepts
Logosophy presents. Then, in the light of this new knowledge,
you should select the concepts that you consider the best. This
practice is well known to the experienced Logosopher who
has performed it many times.

It is important to state here that many parents, with the

best intentions, instil prejudices in the minds of their children
at a tender age in which the child is unable to reflect. This
operates in the child’s mind as a disturbance that will deeply

17
 affect his/her ability to think freely since a state of
consciousness, in the midst of evolving, demands reasonable
and wholesome confrontation with the new values just
recently acquired.

Few realize that there are truths that are superior to those
supposedly known by man; nevertheless, he senses their
existence and unconsciously nourishes the illusion of finding
them by chance during his lifetime.

The concepts generated by the Logosophical wisdom are

based on the reality of a superior and essential conception
and they are supported by an indisputable logic. In these
concepts, the truth is not invoked because they are part of
the truth itself. As the aspirant appraises their value and
constructive power, he will choose to adopt them and leave
behind the old and common concepts he previously held. This
change will represent a positive step toward the renewal of his
inner strengths.

There is no doubt that there can be no evolution without

change. This logically implies that the individual will have
to change his own thoughts and ideas to make room for
new ones, of a more vigorous and productive nature. This
becomes particularly apparent, when he realizes these agents
of the intelligence will actively contribute to the development
of a conscience capable of embracing the most valuable
cognitions and of participating with assurance and control in
the metaphysical world, the world of original ideas and
superior thoughts.

18
 Who wouldn’t like to have
One more cognition?

I
t generally takes only a few cognitions to improve professional
efficiency or performance of any activity. In science, philosophy
and art, for instance, they serve to perfect investigations or to
gain control over personal experiences. Despite the fact that
cognitions of various types contribute to increase the capacity
of our intelligence in the gradual development of mental
aptitudes, they are always projected towards the external being
without promoting any connection to our inner self. We are
obviously referring to the inner self from the standpoint, which
Logosophy conceives and teaches us how to live. There is no
doubt that intellectual training motivates and leads man to
elevate his morals and culture. But rarely this progress remains
free of the implications of the instinct. This occurs, because the
neutralizing force of the conscience is not present to act as a
decisive factor in determining individual behavior.

In contrast, logosophical cognition overcomes all odds and

teaches how to intelligently and safely take advantage of inner
energies. It guides the disciple and makes it possible for him
to connect with his inner self. It also allows him to be in touch
with his life sources as well as with unknown resources which
will later emerge and transform into reality what formerly
were hidden possibilities.

19
 Logosophical cognitions are static powers that become
active and potent as soon as they are freed from the mystery
that imprisons them. Therefore, they need to be used with
honesty and mental purity to reach the lofty objectives of
individual evolution. Along with such honorable behavior,
which should become the norm throughout the path of self
improvement, it is imperative that special attention be placed
in ensuring that such knowledge is put to use for the
psychological and spiritual improvement of the human species.

The pleasure of using one more cognition, one that offers

such singular prerogatives, means that it has been understood
and valued for the enormous transcendence it represents for
the world and for mankind.

20
 Logosophical diffusion

t
he diffusion of Logosophy teachings is an activity that
demands the utmost attention from the disciple since
he will be conveying a new type of knowledge, which
requires a special clarification. It is understandable for
objections to emerge when an individual faces a new truth
because his mind will most likely be caught unprepared to
receive anything new. These objections are, in fact, opportunities
for the Logosopher to provide the specific teachings that will
clarify and dispel all doubts. In this endeavor the Logosopher
must not deviate from the original thought of Logosophy. For
this reason, he is supported by a vast bibliography that
clarifies, with the proper breadth and depth the cognitions
that the Logosophical conception reveals to human intelligence.
Furthermore, the Logosopher must at all times refer to the
bibliography when his interpretation of the teaching is
insufficient to clarify aspects requested by others who are
interested in penetrating more deeply in this transcendental
science, which is entirely humane in its evolutionary
projections. It is also important to remember that the diffusion
of Logosophy is limited to brief information about its merits,
the excellence of its method, and the results achieved by the
Logosopher over long periods of individual and free
experimentation of its teachings.

21
 Without elaborating on the topic that will be discussed in
other chapters, it is nevertheless useful to recommend here
that the new aspirants be informed that the verb “to believe”
is replaced by the verb “to know” in Logosophy. What is
desired is for the applicant to be led to acquire a firm
and solid conviction, or in other words to prove to himself
the transcendental truths contained in the Logosophical
conception, since the internal practice of these truths is the
predominant factor that will generate a state of consciousness.
This point must be clearly explained in order to eliminate any
possible confusion in this matter.

22
 Conception of life

T
he true life is the one Logosophy teaches how to live.
This life consists of two well defined fields or zones:
the inner life, where the spirit absorbs self-knowledge
(the elixir of happiness) and the external life, where the
outstanding qualities of Logosophy are put to test in daily life.

Nevertheless, prior to attaining consciousness of this

reality, one will have to experience, by means of the process of
conscious evolution, a series of psychological and conceptual
changes that will positively establish a link with superior life.

This process offers a new outlook on life and such a

vast array of opportunities that life flourishes in ideas and
thoughts of the finest quality. It is our duty, therefore, not
to interrupt such process so that we do not diminish the
possibilities or the scope of our intelligence.

To know the reality of the inner world with its

imponderable elements that make up the individual
psychology is to place that reality under the command of
our own will. This command embraces the real knowledge
of the thoughts that act in our mind. By attracting and
selecting the best ones, the Logosopher can use them to

23
 fully achieve his yearnings and aspirations and to fulfil the
great objectives he set for himself in life.

The knowledge of the temperamental reactions of our

susceptibility, and also the zone of our authoritarian being,
in constant rebellion, as evidenced by the impulsiveness
imprinted in words and actions, helps to protect life against
any unforeseen and unfortunate event. When the energies
that feed these negative reactions are channelled by virtue of
the process of conscious evolution, they impel the activities
of the intelligence, to produce highly practical results. Such
is the case for the activities concerning the improvement of
the three systems: mental, sensitive and instinctive.

External life, the one that projects us outside of ourselves in

our relationships with our fellow men and in our daily contacts
with events and circumstances, must reflect a substantial part of
our inner life, if not all of it.

Once the inner life of the disciple is organized and all

its corners are thoroughly cleaned and shining like a mirror,
a new and better self concept will have been earned. No
longer will the disciple overestimate himself because now
he will truly possess an asset that was formerly only an
apparent possession.

As the Logosophical knowledge starts to shed light on

the dark areas of understanding, the disciple experiences
the happiest emotions. How could he not experience them
if he is learning about his own small world? A world that,

24
in spite of being small, is as marvellous as anything created
for the good of man and the exaltation of his spirit.

25
 Logosophical cognitions

L
ogosophical cognitions are forces used by the intelligence
to increase man’s spiritual life and whoever practices
them, knows that they are sources of inner energy of
inestimable value for life.

To lack them is not to only deprive our intelligence of the

wonderful privileges granted to it, but also to deprive our
existence of its most sublime attributes.

Without the assistance of such invaluable elements of

intelligence, which confer broadness and clarity equally to
the thought and the idea, as well as to the feelings and the
conscience, life becomes sterile and bleak. In general, the
posessions that give so much pleasure to the individual are of
a material nature and, therefore, perishable. Perhaps this is
why they excite his greed. In contrast, in the trascendent
or superior world, which is the fountainhead of eternal
knowledege, intangible assets, represented by the treasures of
knowledge, are effective and imperishable. The capacity to
posses them is only acquired through the process of conscious
evolution, which guarantees the permanence of their
possession. Regarding its growth, it is important to note that
in the domains of knowledge, contrary to what occurs in the

27
 common world, the more you give, the more you receive.
Where there is no meanness, there can be no limitations.

Knowledge expands life. It allows man to live a reality that

ignorance prevents him from enjoying.

28
 The conception of goodness

T
he conception of goodness, with its comforting and
constructive power, opposes the universal face of evil.
The inefable beauty of the former ultimately triumphs
over the deceit of the latter.

Logosophy teaches how to think about goodness and how

to feel it in all its strength. He who applies his efforts and
energy to the praiseworthy task of his own self-improvement
is in fact complying with this requirement.

To be good but not foolish, that is what matters.

The good that we do to others must be spontaneous and

never imposed, not even by circumstances. This means that our
kindness must be subjected solely to our freewill and feelings.

29
 The logosophical wisdom

L
ogosophical wisdom brings forth as a message a new
type of cognition, which stems from the most perfect
conception of human reality and opens a path of conscious
evolution to all human beings who yearn to follow it.
Because of this, we caution that its fundamental teachings
must not be mixed with ancient or modern philosophies,
nor with any of the sciences, including psychology.

The science, method and cognitions that comprise it

are absolutely original and therefore under its exclusive
ownership.

Until now, who has mentioned the possibility of man

undertaking an individual process of conscious evolution
by which he can improve to a maximum degree the
conditions of his soul and of his psychological configuration,
as well as the excellences of his intelligence? Not only has
Logosophical wisdom discovered this path, but it also
teaches man how to cover it, as far as his commitment and
resolve permits.

Who has explained the direct influence of the universal

laws upon man’s inner life? Logosophical wisdom has

31
 highlighted this influence and teaches how it can be used
intelligently for our own benefit.

32
 The logosophical work

I
t is a vast experimental field in which the disciple learns
how to correctly manage his life by exercising and practicing
the knowledge emanating from the Logosophical wisdom.
At the same time, he verifies up to what degree ignorance
leads to confusion and negligence, which can be seen in an
infinite number of beings who he interacts with in everyday
life outside the Logosophical orbit.

The disciple extracts living elements from the multiple

aspects that make up the Logosophical Work, and uses then
for his further development and knowledge.

It is an inescapable duty to collaborate with this Work

because the respectable figure of the disciple clearly emerges
from this collaboration.

In exercising the various functions and activities

involving such collaboration, the disciple finds the best and
most appropriate environment for his conscious training
in the use and management of the Logosophical cognitions.

The disciple knows that his life is part of this Work, hence his
eagerness to ensure that his life is always worthy of the whole.

33
 The Logosophical Work is an inexhaustible source of
stimuli that are constantly renewed in order to promote a
progressive increase in mental dynamics. It arouses enthusiasm
full of healthy efforts that the disciple uses to boost his mood
in order to reach even higher levels of progress not only in his
evolution, but also in the most prominent aspects of his life.

34
 The assessment of values

A
t this stage of the Logosophical movement and after
twenty-five years 1 of invaluable experience, the
extraordinary results obtained by the logosophical
teachings are already indisputable. They open up new horizons
to mankind and indicate the only route to surpass them. This
route is the knowledge of oneself, the knowledge of the mental
or metaphysical world, of the universal laws and of God.

The possibilities of reaching this desideratum are open to

everyone, whatever their age and level of education may be.
While there is no doubt that the moral and intellectual values
attained in everyday life make this more achievable, it is
important to differentiate these values from the Logosophical
cognitions, which will assist man throughout his journey in life.

1. The first edition was published in 1956.

35
 The mental system

F
rom the perspective of human possibilities, nothing is more
vast and grandiose than the discovery of the mental
system. Without a profound understanding of how this
system works, the task of displacing man’s inferior nature in
favor of his superior nature, is a difficult and unrewarding
endeavor. This is because the transcendental acts of life are
intimately linked to the mental and spiritual plane. Hence the
imperative need that compels man to know his own self through
the process of wisdom, which implies discovering how the
systems that integrate his microcosmic mechanism operate - i.e.
becoming conscious of what occurs in his inner world.

The mental system, which consists of the superior and

inferior mind, is the most tangible proof of the ingenuous
creation of the human psychological structure. The reality of
the mental system, unknown to man himself, who possesses
it, becomes evident once the logosophical cognitions reveal
its existence.

Conscious evolution owes its reality and effectiveness to

this wonderful system, which consists of the two minds, the
faculties of the intelligence, with their respective functions,
and the thoughts.

37
 The thoughts

f
or the first time, after centuries of confinement in the
shadows of ignorance, thoughts have been granted a
prominent place and are duly treated according to the
reality of their existence. It was Logosophical wisdom that shed
light on such a singular and prodigious event, allowing man to
know and to identify thoughts by their impulses and tendencies.

Thoughts are animated and autonomous entities that can

be in one mind as readily as in another. The logosopher learns
to differentiate his own thoughts from extraneous ones and to
reject the negative thoughts while retaining the positive ones.
However, it should not be assumed that the selection of
thoughts is easy or that it can be achieved by the mere fact
of desiring it. There are thoughts that are practically owners of
man’s life and to which he meekly submits because they are
usually stronger than his willpower.

The cognitions offered by Logosophical wisdom concerning

the thoughts are as extraordinary in their originality as in their
logic and they have a fundamental value for the conscious
evolution of the individual. The procreation of our own
thoughts and the good use we make of extraneous ones is a
magnificent key to evolution.

39
 Thoughts are consubstantial with the spirit, but once
conceived in the mind, they can have total autonomy,
disregarding the guidance or authority exerted over them by
the intelligence.

It has been said that a thought has neither shape nor form.
Likewise, man would have had neither shape nor form, if God
had not materialized man as His creation after conceiving him
in His mind. Before a building is constructed, it exists in the
mind of the architect as a thought. The same is true for a
sculpture in the mind of the artist, and so on. Before anything
is materialized, it remains in the mind as a thought or in an
immaterial state.

The logosopher knows that his mind can contain thoughts

that are useful and others that are useless. He also knows that
it is up to him to eliminate the latter, which serve no purpose
and hinder him, and to promote the generation of thoughts
that will be highly beneficial for him to accomplish his plans
of self-perfection.

40
 The imagination

I
n defining the imagination, Logosophy calls it ‘images in
action’. It is undeniable that a process of knowledge
must be undertaken so that these images can move in a
balanced and intelligent manner. It should be understood
that for the common man who lacks the knowledge of this
reality, such images move at their own discretion,
unpredictably or arbitrarily.

The imagination should be treated with the utmost care.

It must have no influence on the life of the disciple even
though he knows that he can occasionally use it to explore the
metaphysical world. But even in this case he must ensure
the imagination serves its purpose without exceeding its limits.

The Imagination is creative only when it does not stray

from reality.

In the common mind, the imagination promotes confusion

and deception by the way it hypertrophies its images,
presenting them as real. Man often relies on it excessively,
and he later attributes its consequences to other factors, but
never to his own imagination. For this reason Logosophy
warns against its influence, which must be neutralized.

41
 The imagination encourages inactivity. It believes that it
can go everywhere yet it appears to go nowhere. It intoxicates
itself with fiction and of a thousand projects it rarely manages
to complete one of them, and even then with great difficulty.
Everything seems easy to the imagination, and it urges man to
believe in it. This exercise weakens man’s willpower, which
ends up being annulled. Even though the imagination can
sometimes be helpful when conducted by the intelligence,
seeking its assistance is not recommended.

When undertaking any endeavor, especially the difficult

ones, it is the intelligence that must prevail because it moves
and activates man’s willpower to successfully accomplish his
objectives. To forget this reality is to prefer a life of mediocrity,
which nobody can nor should want.

42
 How to rebuild your life

I
t is worth highlighting the intimate pleasures experienced
by an aspirant when first confirming the truths contained
in the Logosophical teachings. It is then that he has the
sensation of penetrating into a new world, until now
unknown to him, but which has an immeasurable value for
the progressive preparation of his spirit towards the conscious
mastery of the immensity created. He is then in awe,
overwhelmed with emotion as he realizes that the possibility
of rebuilding his life on solid foundations is absolutely real,
and that it can be done with an amplitude that he previously
would have considered impossible.

How can this be achieved? Logosophy explains how

this can be accomplished and teaches that the great
element, the raw material from which a new life shall
be built comes from within the individual himself. This
raw material consists of enthusiasm, effort, patience,
perseverance, willpower, etc. The result of observations,
studies, experiences and cognitions that we have
assimilated comprises the second significant element,
from which the first psychological combination will be
obtained following the direct intervention of our
conscience, conditioned by our intelligence.

43
 Haven’t we all wanted to know the enigmas contained in
human life? It is therefore imperative to rebuild our life not in
its physiological structure, which is subject to inexorable laws
that do not allow biological functions to restart, but rather in
its mental and psychological structure, as this is what most
interests the human spirit, regardless of its age. Rebuilding
life aims to create a new individuality, thus allowing us to
penetrate life’s enigma and decipher it, in proportion to the
degree of wisdom achieved while undertaking the process of
conscious evolution.

44
 Psychological deficiencies

L
ogosophy points out the psychological deficiencies, defines
their scope, and teaches the means to liberate ourselves
from them. We will just state them here so the reader is
fully cognizant of their importance, but if he wants to ascend
to the heights of perfection and wisdom, he will have to
steadfastly bear in mind the inescapable task of eliminating
the burden that each one of them represents.

There are forty-four principal deficiencies: lack of

willpower, indiscretion, indolence, feigned humility,
inadaptability, obstinacy, vanity, irritability, disobedience,
inhibition, haughtiness, stupidity, aloofness, impatience,
weakness, touchiness, meddling, indiscipline, sullenness,
selfishness, disorder, abruptness, intemperance, indifference,
sloppiness, greed, lack of memory, verbosity, conceit, rancor,
impulsiveness, incompliance, vehemence, intolerance, self-
loving, stubbornness, credulity, inconstancy, hypocrisy,
arrogance, curiosity, fatuity, negligence and rigidity.

In addition, Logosophy points out twenty-two other

collateral deficiencies that it calls propensities and which
are classified as follows: the propensity to be deceived, to
flatter, to frivolity, to dissimulation, to promise, to believe,

45
 to illusion, to pleasures of the senses, to isolation, to
exaggeration, to doing what is easy, to abandonment, to
argue, to discouragement, to despondency, to inattention,
to anger, to trust in chance, to vituperation, to pessimism,
to licentiousness, and to carelessness.

The elimination of one or more deficiencies must not be

construed as a burdensome or hateful task. On the contrary,
there is nothing more gratifying than the satisfaction
generated by the triumph obtained over any one of them.
However, it is logical to think that since we are remodelling
our own sculpture, a few hard blows from the hammer are
required before using the chisel.

Logosophical experience has already demonstrated how

valuable this part is to the work of self-elevation that each of
us must achieve.

46
 The two halves of life

E
very aspirant to logosophical knowledge must keep in
mind that from the moment of initiating the process of
conscious evolution, his life will be divided into two
halves. The first half will belong to his past. This half will hold
no secrets from him, and it will be easy for him to summarize
all that was achieved while he lived it. The second half, the
one he must live logosophically, will be at least ten times
greater in content than the first half, and during its course, he
will accomplish great and salutary changes that will promote
alternatives with profound inner repercussions and that will
define his future conduct.

This is a reality verified by hundreds of disciples who today,

like yesterday, and similarly for more than 25 years, have carried
on this work of goodness with fervent enthusiasm.

47
 Aspects of the logosophical process

A
mong the multiple aspects, which form the logosophical
process, is the fact that aspirants soon find out that
some aspects, especially those prone to immediate
change, yield to the influence the new orientation and in
their place appear eloquent manifestations of positive self-
improvement. This occurs, naturally, with all those aspects
contained within the psychological framework that define
the individual’s predispositions.

Another very common tendency, for example, is to claim to

be right in the course of discussions of any nature. The disciple,
who already recognizes how thoughts are triggered, also knows
that circumstantial pressures should not surprise the function of
thinking. Adequately trained in this function, he becomes
capable of equipping his mind with all the elements that ensure
the elaboration of a serene and correct judgment. Consequently,
he will not feel so self-sufficient when what has been sought in
the clarification of a problem or issue, is its solution. However,
if what he proposes does not settle the disagreement of opinions,
it should not prevent him from ending the discussion with a
friendly handshake. He will later seek within himself to find the
possible reasons his opponent had and try to discover in them
the element that he may have missed.

49
 Another very common tendency within man’s
psychological framework already indicated is to blame
others for whatever adverse circumstance that occurs in
one’s life as well as the cause for anything that could affect
one’s image or interests. The disciple does not seek in
others the causes of his possible adversity. He has learned
to find them within himself. Similarly, he is not exasperated
by impatience, which only depresses his mood. Instead, he
practices patience with intelligence and ability, as taught by
the logosophical method and avoids, in this way, suffering
the consequences of agitations that result from
incomprehension and despair.

The incitements of his lower nature do not tyrannize him

anymore instead; there is a preference for the enjoyments of a
higher nature which energize the spirit and dominate states of
hesitation or weakness.

A very important aspect, which becomes reality in the

early stages of the process, is that it frees verbal expression
from the barriers that obstruct its proper functioning.
Those who have never gone through academic disciplines
are direct beneficiaries. This is also true of those who have
cultivated their intellectual faculties following such
disciplines. Ordinary study does not provide these privileges,
and the exceptions are usually due to innate characteristics.
Familiarity with the logosophical conceptions such as the
mental system, thoughts, and the intelligence expedites the
intimate movements of the psychic life, resulting among
other things, in a greater facility of speech. In addition to

50
this, there is an increase in the ability to capture and
understand without effort, other people’s thoughts. This
serves as an advantage for self-observation and the adoption
of proper social behavior.

51
 Essential

A
s the disciple aspires to advance in the superior world,
he must first symbolically, move away from the common
world.

Nobody can advance towards a determined place if at the

same time he insists on remaining at the starting point.

53
 Knowing what to want

M
any arrive at the gates of this original source of
cognitions, but there is no doubt that few are
those who really know what they are looking for.
Logosophical knowledge guides the aspirant from that
moment on to build within himself a true desire teaching
him how to know unequivocally what he should want
above all other noble aspirations. Ignorance in this regard
is what creates confusion and disorientation.

55
 Experimental field and experiments

T
he experimental field is for the logosopher, life itself, the
world, and, more particularly, his own inner world. It is
there that he will verify the facts that will gradually
reveal the confirmation of the progress he achieves in the
process of conscious evolution.

Since an important part of the Logosophical cognitions

is focused on this process, which also implies the knowledge
of oneself, everything that is experienced must be studied
in depth, in the same way that what is studied must be
experimented so that the assimilation of knowledge is
complete. This clear and simple directive tends to eliminate
any attempt of intellectual speculation aiming to benefit
anyone in a selfish or mean way.

The experiences are classified in three categories: mental,

sensitive and instinctive, all of which are promoted by the
renewing force of new thoughts and ideas inspired by
logosophical wisdom.

The experiences pertaining to the mental category are

numerous and varied. They all contribute to one healthy
objective: the triumph of the logosopher over the difficulties

57
 presented by the deficiencies and propensities of his former
life. This is a victory achieved by undergoing a harsh but
comforting and invigorating test, which removes and replaces
the old deficiencies and propensities with new and valuable
elements that will elevate him to a higher moral and
spiritual level.

The experiences pertaining to the sensitive category

correspond partly to what is moral and partly to the feelings
themselves. In the first case, they occur as a consequence of
the compulsory change of inner values which are represented
by old rooted concepts. The conscience enriched by the
logosophical knowledge, urges the revision and renewal of
one’s moral assets. An identical commotion occurs in the
feelings and it becomes highly beneficial for the experience.

Self-improvement must extend to the feelings, and these

should rise above mediocrity. Loving life, our fellow beings
and God must encompass conceptions that free the spirit from
the restrictions imposed by widespread beliefs.

Finally, we have the experiences in which the instinct

intervenes. These present the most obstinate psychological
profile as the instinct resists any changes made in the
influence it has over the individual’s life. Nevertheless, the
powerful force of conscious evolution manages gradually to
control the impulses of the instinct and even neutralize its
devastating actions until, having become docile, it starts to
serve more elevated objectives. It does this using the same
energy that it had before, only now to enhance life and offer

58
the spirit the aesthetic joys brought about by the small as
well as by the greater conquests of the intelligence in its
continuous ascension towards perfection.

We have described here three prominent aspects of the

endeavor for self-improvement. An effort that is from all
points of view logical considering that it will repair the
damage caused to life during the long time it was enslaved
by ignorance.

59
 Logosophical ethics

A
lthough current culture contributes considerably to the
assessment of morals, its influence does not reach one’s
inner life. The morals that will rule the individual’s
behavior are generated there by superior cognitions.

As the conscience incorporates the cognitions which

derive from logosophical wisdom, it requires a way of living
and acting which is above the ordinary. In addition, one
must adjust all thoughts and actions to the broad and
generous conception of the wisdom that inspires them and
whose principles prescribe clear, ethical and elevated norms.

The disciple who carries out his process of conscious

evolution with unwavering determination, knows that his
behavior will serve as an invulnerable shield against the dialect
of the sophist, as an unquestionable expression of conviction
for the sceptical, as an overwhelming force for the obstinate
collector of mummified ideas and as a life-giving action for
those who listen willingly to the word of knowledge.

61
 Logosophical ethics, temperate and just, must be present
in all manifestations of the disciple’s life as one of the most
effective resources for his behavior or performance when it is
put to the test.

62
 Metaphisical possibilities
of the human being

F
rom the logosophical viewpoint, psychology studies and
makes one experience the life of the spirit.

The disciple knows that this is true from the findings he

has been able to make in the metaphysical world, thanks to
the logosophical directives which allow his spirit to operate
there freely.

For him, this world is as real as the physical world.

Through the organization of the mental system, which is
consubstantial with the spirit, he can operate in both worlds:
in the physical world, by solving life’s problems with the
autonomy bestowed upon it by the knowledge achieved; and
in the metaphysical world, by using the new cognitions to
improve the exercise of the faculties of the intelligence, the
development of ideas and the control of the mental activity
in the higher orders of conscious perspectives.

Ignorance blocks the mechanism of the mental system. It

is therefore imperative to emancipate it from these obstacles
and promote its free development. By perfecting the mental
system, logosophical knowledge enables the accomplishment
of this lofty objective.

63
 Logosophy is not a topic for arguments

T
here can be no room for argument in Logosophy. Its
teachings may seem difficult to interpret, but they are
ultimately resolved in an ample comprehension of
their content. However, its cognitions require a special inner
preparation before they are assimilated by the conscience.

Because the teachings are from a single origin and

represent high ranking assets for the individual’s evolution,
they are not a topic for argument; they cannot be so,
because there is no kinship to their original conception.

65
 Questions and inquietudes

A
well-confirmed fact in logosophical experience is the
state of uncertainty and insecurity that the vast majority
of human beings present. This becomes particularly
evident in their first contact with Logosophy. It can be observed
that except for cases in which academic disciplines have been
followed, there is no order in their minds, no matter normal
they may be. This lack of order is reflected in the questions
they pose when you show your willingness to answer them.

Those who aspire to acquire logosophical knowledge have

a variety of queries that they formulate with ease. Perhaps this
happens because these are not the questions that most keenly
interest their intelligence, or because the essencial ones are
forgotten at the moment of inquiry. The logosopher who has
been through identical circumstances, knows that spiritual
inquietudes are summarized in profound queries that
sometimes natural shyness and self-love prevent one from
expressing. The logosopher addresses these fundamental
questions of life in order to elucidate and make it clear to the
aspirant that they are an important aspect of an inner
demand that seeks conviction. However, those who aspire to
acquire this knowledge will have to accept without any
doubts the undeniable fact that they have been unable to

67
 satisfy their inquietudes anywhere else, nor by any other
means, hence the reason they would seek to calm them in
the source of logosophical wisdom.

There is a matter of the utmost importance in this

fundamental concern, and that is the following: every
question can be answered and the answer can satisfy the one
who asked it. However, we are not referring here to the
questions that arise from one’s real inner inquietudes. Only
when the logosophical teachings put the aspirant face to face
with previously unknown realities, new questions emerge
and the truly original inquietudes – those that remained
static in the spirit awaiting the moment to finally awake –
articulate perfectly in the soul. Now then, the eloquence that
arises from the most rigorous evidence, experience has
shown us that not even the most indisputable answers calm
the inquietudes of the spirit. The inquietude is somewhat
consubstantial with the being himself. It is a void, something
the soul lacks, something that it has always lacked. It is a
necessity deeply ingrained in life, and therefore not easily
surfaced. It belongs to the inner intimate being, to the spirit.

With unimaginable assurance and tact, logosophical

wisdom leads the aspirant to the encounter with his own
inquietudes. From then on, by making him follow a logical
process of conscious evolution, he will be allowed him to
have ownership of the cognitions that gradually and positively
lead him towards a ample, clear and unequivocal
comprehension not only of the reasons for these inquietudes,
but also of how to overcome them.

68
 Such advances, which are carried out in successive
stages in the process of conscious evolution, are actually
important steps that refine the inner values and strengthen
extraordinarily one’s the intelligence and sensitivity in an
extraordinary manner.

For the logosopher, the questions that are formulated

causually or at random are one thing, but quite another are
the ones that arise from the vital needs of the evolutionary
process. The first, like all hasty attemps to quiet the habitual
intrigues of the thoughts, do not edify on firm ground, even
if they are satisfied. In contrast, the latter serve as a bridge so
that the cognitions that will enlighten the conscience can
move into it. Taking this into account, one will never inccur
in fallacious behavior when confronting such serious and
important issue for the clarification of ideas that will govern
the future of one’s life.

69
 Something about self-indulgence

W
hen the disciple gets used to sacrificing his self-
indulgence for the sake of diligence, he experiences
a pleasure far beyond the one previously afforded to
him by self-indulgence.

To know with full consciousness how to enjoy the

comfortable spaces we manage to create for ourselves in life,
is to comprehend that an excess of self-indulgence is as
pernicious as abandonment itself.

71
 Polarity

T
he life of the logosopher is supported by two poles: the
process of conscious evolution that he carries out
internally, and his close bond to the Logosophical
Work, from which his spirit sustains itself.

The more he progresses in this process, the more his

identification with the Logosophical Work grows as does the
concern to see it extend throughout the world.

The logosopher is formed as he lives and practices the

cognitions that penetrate his conscience. Prior to modeling his
life and erecting it as an example for others, and in order to do
so with accuracy and precision, he must first get to know and
learn how to use each one of the tools that will serve him in
such a delicate undertaking. This will take years of work, but it
has the advantage of allowing him to be nurtured from the start,
with the nectar of the Logoshophical wisdom from which his
soul will be replenished with vibrant and unique stimuli. This
way, his inner world connects to the logosophical world which
is constituted by the Work and all the aspects that form it.

Based on his own experience, the logosopher learns that

the center of gravity, the force that sustains his will, is the

73
 assurance and enthusiasm that spontaneously arise from
his inner being, following a series of verifications that
mark his training. On the other hand, considering that in
its fundamental principles, Logosophy is also the science of
affection, the logosopher deeply feels and cares for the
Work of Logosophy, because he knows that he has found in
it a long-awaited happiness.

74
 Logosophical disciplines

L
ogosophical disciplines do not impede the process of the
common disciplines, but rather their exercise perfects the
latter since they tend to the improvement of the individual.
Their particularity consists, on the one hand, in the fact of
drawing their inspiration from norms that establish the different
phases in which the process of conscious evolution is carried
out. On the other hand - as a logical consequence of the former
– in a great yearning to evolve, that is is founded on loftiest aims
of good for oneself and for others. This yearning to evolve is
constantly stimulated by the strength and enthusiasm conferred
by successive obsservations made on the progress of the
intelligence in terms of its conceptions and capacity. It should
also be added that these disciplines are fulfilled in compliance
with a need that is consciously experienced.

Their practice is favored by the fact that they are not

strict but rather flexible, which puts the logosopher in the
comfortable position of adapting them to his life, accentuating
them as evolution becomes more effective and he appreciates
the benefits of their exercise.

Logosophical disciplines in no way disturb life’s daily

chores; on the contrary, they intelligently bring order to

75
 everyday activities, invigorating the useful and eliminating the
useless ones. This results in a better utilization of time, which is
put to good use in the care of the spirit and of the superior life.

76
 Particularities

O
ne of the most outstanding particularities of the disciple’s
life is his modality and character. He is always ready and
willing in any circumstance and he is, above all, cheerful,
with a joy that is deeply felt. Every triumph acquired in his
process, each transcendental knowledge that enters his
conscience as well as every observation that yields valuable
live elements, will serve to his further development. Hence,
his soul expands with the awareness that each achievement is
the result of his own accomplishments, consciously planned
and directed in his process of evolution.

The constructive influence of the logosophical knowledge

can be confirmed in the improvement of those qualities as it
generates civil, precise and vigorous modalities that are far
from the individual’s old ways, which no longer exist, such as
impulsiveness, abruptness, violence, and vileness.

We do not rule out that there are some exceptional

people who have reached certain levels of inner culture
without the assistance of Logosophy. However, from the
moment that this inner culture does not configure a perfectly
determined process of evolution, it is void of any significance
when related to its psychological implications for mankind.

77
 Therefore, it remains solely restricted to a personal
perspective, that doesn’t allow the individual to teach others
the path to follow as is done by the logosopher who
proportionately to the amount of knowledge he was able to
achieve, knows that this path has no end.

For Logosophy, inner culture is the result of self-

improvement followed throughout a great process of evolution
consciously achieved.

78
 The popularization of logosophy

E
ven though a quarter of a century1 has passed since
logosophical wisdom made known the fundamental
principles upon which its Work would be founded and
announced the truths that would establish its solidity, these
principles have not yet become public knowledge. Decades of
effort and sacrifice are needed to prepare large groups of
logosophers. The expansion of the teaching will therefore take
place proportionally to the number and efficiency of these
logosophers. The wide popularization of Logosophy will
depend on the results of the experiments that are being carried
out now and of those which in due course will be made in the
various sectors of the global community.

1. The original was published in 1956.

79
 The technique for informing
and preparing the student

T
he activity of informing and preparing aspirants
offers the disciple ample prospects for his own
logosophical training.

It has been repeatedly confirmed by experience that

those who inquire about the Work of Logosophy test the
knowledge of the disciples in charge of this task.

The need to clarify concepts and teachings so they are

not mixed up with common understanding requires from
the disciple to draw on his own experience and also on facts
and circumstances, which provide him with the most
eloquent demonstration of the transcendent value of
Logosophy. Recalling how the explanations given to him
earlier have crystallized in his mind as comprehensions, he
now reproduces, reinforced by his own knowledge, the
mental images necessary to answer satisfactorily the questions
that are being put forth to him.

Freed from his prejudices and firm in his convictions

rather than speaking to the aspirant about the Work of
Logosophy itself, a dimension too large for him to assess, the
disciple speaks of what the Work has done to his life, of the

81
 benefits he received, and of the happiness he achieved by
means of the wisdom that it inspires. As he puts himself in
the aspirant’s position, who in an attitude of caution – a
combination of doubt and anxiety – experiences some
difficulty in the use of his faculty of reasoning, the disciple
measures the distance that he himself has already covered.

He thus relives the process that he initiated in his first

contacts with the logosophical thought, and as he reviews his
assets it enables him to apply efficiently the method of
diffusion of this new line of truths.

82
 The teaching as a compass

T
he logosophical teachings must become the disciple’s
inseparable companions. They instruct him to combat
mental inertia by occupying his moments of leisure to
activate his good disposition in order to gather valuable
elements that strengthen his intelligence. The higher the
level achieved by the disciple by virtue of the cognitions
incorporated into his life, the broader the scope of his
understanding will be.

To neglect this line of conduct charted by the logosophical

teaching is to contradict considerably one’s intentions
and delay the evolutionary process. The teachings are the
spirit’s compass in its explorations of the inner and
metaphysical worlds.

83
 Conscious observation

O
bservation is of fundamental importance to the disciple,
but it must be serene and constantly exercised. Criticism,
which is a product of observation, must always be
constructive and inspired solely by the yearning to help. It
would be beneficial for the disciple if his observation were
used to gather positive elements that would serve his
intelligence to increase the values of his spirit.

When observation is developed as indicated, so that it

becomes a habit, one will notice that his conscience is acting.
This is corroborated by the gradual and definitive
disappearance of the inveterate habit of distracting the mind
with trivialities. The mental void produced by the frequent
suspension of thought is defined by Logosophy as a kind of
“mental stupor”, which, without being sleep, absorbs one’s
attention as if it were, so much so that while looking one
does not see and while hearing one does not listen.

The faculty of observation must become the perpetual

sentry of the disciple’s inner fortress. This will protect him
from errors such as those which are made when a judgment
is based on hearsay. He will likewise be able to avoid the
surreptitious introduction into his mind of such undesirable

85
 thoughts such as the alarmists, the biased or simply those
that are harmful to the disciple’s mental field itself.

86
 Additional recommendation

I
t is advisable to write down all the progress, which has
been made and verified since the beginning of the study
and practice of Logosophy because, in addition to the
satisfaction that each step forward confers, writing down
helps to perfect the technique of applying the teachings.

Bearing in mind that his ability to handle and use the

teaching depends on the exact interpretation that is
made of it, the disciple must strive to absorb its essence
through continuous trials until he masters each cognition
he has acquired. What must be avoided at all costs are the
interruptions and excessive confidence in one’s own expertise
because they threaten the most valued objective in life which
is our self-improvement.

87
 Inconveniences of theorizing
In logosophy

S
ince the logosophical teaching is eminently
constructive, free from useless argumentation, achievable
and practical par excellence, the disciple would do well
not to theorize with it. Theorizing is a common practice that
must never be applied to the teachings.

The mere memorization of the teaching maintains it

outside the inner orbit, which is not advisable from any point
of view because in so doing the disciple is formed externally
and not internally, which is crux of the matter.

Let this be clearly understood: the ability to remember

the teaching does not imply evolution. By following this
path, the disciple falls into illusion; and there, believing he
has advanced more than he actually did, he finds himself in
resounding disapproval. What really counts is the process,
and it alone will have the true authority to dictate what has
been achieved.

Having precisely indicated the inconveniences of

theorization, which is an inevitable consequence
of memorizing the teaching, there is only one path left to
follow: that of one’s very own and real self-elevation.

89
 Cognition emerges from the teaching that is consciously
lived or correctly applied in each circumstance of life. It is
precisely in this procedural difference that one learns where
the great efficacy of the logosophical method lies.

The cognitions that are formulated and then crystallized

in the mind, in full and efficient use of the faculties of the
intelligence, must form part of the conscience. In daily
treatment with the teaching, it is convenient to delve into its
content as often as necessary. The teaching is active and calls
for activity, movement and application. The results appear as
soon as logosophical knowledge is practiced consciously.

90
 To give is to teach

T
he disciple must remember that generosity is an art
and a power when administered intelligently. In the
experimental field of Logosophy, the disciple instantly
benefits by giving, because inner factors of imponderable
evolutionary value intervene in the act of helping.

For the logosopher, giving represents an inescapable

duty. This act, being intimately related to his internal process
of conscious evolution, obeys an imperative need of his
spirit. Deeds of this kind have a very special objective in
store for him: that of informing others of the riches of
logosophical knowledge, confident that he is placing
within their reach the maximum resources of goodness.
Nevertheless, the practice of this art, which not only
obeys a need of the spirit, but is also the spirit’s natural
vocation, requires first that he possess, to a certain degree,
the source of these elements, which he wants to favor his
fellow man with. In this case, the more that subtle tact
and vibrant feelings are expressed while carrying out this
humanitarian function, the more effective the logosophical
assistance will be.

91
 Since just a mention of logosophical cognitions is not
enough to persuade the one he wishes to help, the disciple
often finds it necessary to relive many teachings within
himself along with the happy moments that they afforded
him, while transmitting and strengthening his own convictions.
This remembrance, in which a true reactivation of the zones
cultivated by the intelligence takes place, is one of the many
circumstances that are favorable for making the logosophical
cognition blossom, and the power of giving to take root.

He who gives also teaches, because every example is a

teaching.

92
 Something more about inquietudes

A
ll human beings have spiritual inquietudes that are
permanently unsatisfied.

Even so, to the disciple his inquietudes have been

largely satisfied by Logosophy, which has even awakened
other more positive inquietudes that Logosophy has also
contributed to satisfy, thus filling him peacefulness and
well-being. The metaphysical world, the soul and the
spirit, the beyond, the superior conscience, and so on,
have ceased to be inscrutable to him. Logosophy has
expressed its wise and accurate assertion regarding the
above, and the logosopher is filled with happiness and
assurance as he carries out in his process of comprehension
towards the clarification of mysteries that are impenetrable
to the layman. Where do we come from? Why are we on
Earth? Where are we heading? These are queries that have
always been met with outright silence or were answered
with arguments based on suppositions or hypotheses. The
logosopher verifies that in so far as he carries out his
process of conscious evolution, such queries clarify
themselves when highly transcendent for his life are
revealed to his intelligence.

93
 Nothing can better explain or be more convincing than the
cognitions that are consubstantiated with such lofty queries.
But the mind that is unprepared to receive them will never be
able to understand them.

To conceive the idea of a possible explanation for statements

like this does not imply being in a position to grasp the
magnitude of the essential content that will resolve them. The
distance between the mind that inquires and the cognitions
that can satisfy it must be covered by a rational and conscious
process that prepares the mental enlightenment and its
resulting definite comprehension.

94
 The logosophical seed

T
he logosophical seed, similar to good grain, is given to the
disciple to be planted in his mental field. Naturally, he
will have to prepare the soil beforehand to ensure a good
harvest. This will be difficult initially, perhaps because he lacks
the necessary technique, but this is not what he should be
most concerned about.

It often occurs that, after one or two good harvests, rather

than renovating the seed to preserve its “pedigree”, the disciple
becomes tempted and, assuming that his own seed is good
enough to compete with the selected one, he mixes the good
grain with the seed of his own production. As soon as he
observes the scant yield of the new crop, he notices that in
place of golden ears, his desolated field is covered by weeds.

This highlights the permanent need to be up to date with

the teaching since it continuously evolves towards the great
cognitions of logosophical wisdom.

95
 An important precaution

T
he aspirant must keep in mind that the common world,
or more appropriately said, the environment in which
he must act as required by circumstances, may become
hostile to him as soon as he ceases to participate in the
frivolousness and moral disarray prevalent in this world. This
does not matter since he will have to overcome this resistant
opposition with prudence, tolerance, and patience. Without
antagonizing the common modality, an attempt at conciliation
can be made by seeking, in a natural way, to get others to
notice the advantages displayed by an intelligent behavior and
a perfect command of the situation.

97
 The elements that shape the
conduct of the logosopher

T
he changes imposed by self-improvement on all beings
who carry out the process of conscious evolution are
clearly noted in their conduct. Logosophy offers all the
elements that shape this behavior and simultaneously teaches
how to forge it with the cognitions that are acquired through
the efforts of self-elevation.

The status of disciple implicitly necessarily imposes the

possession of aptitudes considered out of the ordinary in the
current world. Circumspection, for example, must be an
invariable norm in him.

The natural and constant exercise of patience and tolerance

has a decisive and definitive influence on significant changes in
conduct. Consequently, when these are erected as consciously
practiced virtues, they enrich the investigation and knowledge
of oneself. This, in turn, allows the disciple to periodically
confront the evolutionary development achieved by other
disciples who are in the same stage of the process. All of this
can be clearly verified by the disciple after he confirms his
own transformation and theirs and it will also become evident
to him how those who remain oblivious to said practices are
falling behind.

99
 The value of time

T
he lack of time claimed by those who believe they are
totally absorbed by their concerns yields a deficit that
ends up sooner or later producing serious imbalances
in their lives.

There is a measure of time that we all must know: if a task

can be accomplished in ten minutes and we don’t get it done,
but instead we squander away two hours on it, then we will
have needlessly wasted a value whose loss we will later regret.

Time is one of the agents of paramount importance on the

path of self-improvement.

Improvement also means simplification, intensity, speed.

Since time is no longer wasted on useless digressions nor

by consenting to the mental laziness that makes life numb,
logosophically life gains intensity because it has been simplified
and because all the movements of the intelligence speed up.
And when you are able to get done in one day what used
to take twenty or thirty, life expands in extraordinary ways,
thereby multiplying the possibilities of enjoying it consciously
as you advance towards accomplishing its great objective.

101
 In large part, time is lost when doing nothing, when
the mind wanders or does not think. Time lost is sterile
life which does not even deserve the honor of being
remembered. This is a warning to those who regrettably
waste their time.

The administration of time is a preponderant factor in

life. Time has to be earned like the daily bread, and it is
earned by living consciously. Living consciously means to
maintain a permanent attention to everything that is done.

To dominate time, ensuring that it is fertile or productive

is to have conquered one of the keys to evolution.

Having been instructed in the values of time, the disciple

must learn how to use it intelligently. Distraction, as well as
unwillingness erode energies and pervert inner moods.

The time which best benefits the spirit is that which

the physical being uses in its conscious evolution. To be
conscious of the time spent in the domain of knowledge
is to have transcended the slavery to which man is
subdued in his ignorance.

The disciple lives two sublime moments in his initial

steps along the path of evolution: the first, when guided
by logosophical knowledge, he finally finds the time
necessary to devote to his own evolution, which will be
his life’s work; the second, when, after having used this

102
time wisely, he realizes that he can help his fellowmen
in their evolution.

103
 The maestro*

T
he disciple knows of the dedication, the struggles and the
sacrifices borne by the author of the Logosophical Work
for the past twenty-five years. He also knows that he is
called “Maestro” because his life has been a perpetual teaching.

He is the disciple’s greatest friend, whom he attends to

paternally with his wise advice and firm orientation.

To remember him once a day with grateful emotion is but

a simple tribute that each disciple should pay him in the
intimacy of his heart.

The “Maestro” thinks about all his disciples while he works

tirelessly to increase the number of those who listen to his
word and benefit from his thoughts, which bring a new line of
truth to the world.

*Translator’s note: Spanish word for Latin “magister,” meaning master, teacher, which denotes one
who has opened up a new area of achievement and investigation.

105
 Final part

W
e hope that this “Logosophical Exegesis” will fulfil its
ample objective and will serve as a drawbridge to be
crossed only by those who come to us with the best of
intentions to use logosophical knowledge for their own good.

We deem it useful to repeat that such cognitions cannot

be acquired through mere investigation, even if done in
depth, but rather through successive processes of integral
self-elevation achieved internally. Only then do they become
part of the individual’s assets in anticipation of obtaining
other major cognitions which will enlighten his intelligence.

This book will be of invaluable assistance, in the sense

that, not only will it bring the reader closer to the sources of
logosophical wisdom, but it will also awaken his mind to
suggestions that will lead him to inquire about what he does
not know and to satisfy the legitimate inquietudes of his spirit
in its rightful demands for evolution.

107
 Table of contents

Preface............................................................................ 11
Preliminary outline......................................................... 13
Suggestive considerations............................................... 17
Who wouldn’t like to have one more cognition?............ 19
Logosophical diffusion..........................................................21
Conception of life........................................................... 23
Logosophical cognitions................................................. 27
The conception of goodness........................................... 29
The logosophical wisdom............................................... 31
The logosophical work................................................... 33
The assessment of values................................................ 35
The mental system......................................................... 37
The thoughts.................................................................. 39
The imagination............................................................. 41
How to rebuild your life................................................. 43
Psychological deficiencies............................................... 45
The two halves of life..................................................... 47
Aspects of the logosophical process................................ 49
Essential......................................................................... 53
Knowing what to want................................................... 55
Experimental field and experiments............................... 57
Logosophical ethics........................................................ 61
Metaphisical possibilities of the human being................ 63
Logosophy is not a topic for arguments......................... 65
Questions and inquietudes............................................. 67

109
 Something about self-indulgence................................... 71
Polarity........................................................................... 73
Logosophical disciplines................................................. 75
Particularities................................................................. 77
The popularization of logosophy.................................... 79
The technique for informing and preparing the student... 81
The teaching as a compass............................................. 83
Conscious observation................................................... 85
Additional recommendation........................................... 87
Inconveniences of theorizing in Logosophy.................... 89
To give is to teach.......................................................... 91
Something more about inquietudes................................ 93
The logosophical seed.................................................... 95
An important precaution................................................ 97
The elements that shape the conduct.................................
of the logosopher........................................................... 99
The value of time......................................................... 101
The maestro................................................................. 105
Final part..................................................................... 107

110
MAIN LOGOSOPHICAL CULTURAL CENTERS AROUND THE WORLD:

UNITED STATES ISRAEL

Miami Kfar Saba
2640 Hollywood Blvd, Suite 112 Hakikar 4th Floor, Office 23 –
Hollywood – FL 33020 P.O.Box 776 Kfar Saba 44106
Phone: 1-954-894-0936 Phone: 972-9767-2434 / 9765-2549
New York Natanya
304 Park Avenue South, 11th Floor Hanegev 3
NY – 10010 P.O.Box Ana Frank 2 Petach Tikva
Phone: 1-212-590-2307 49311
Phone: 972-9861-9206 / 3922-7877
MEXICO
Mexico City BRAZIL
Huatusco, 35 – Planta Alta Belo Horizonte
Col. Roma Sur – C.P. 06760 Rua Piauí, 742 –
Phone: 52-5-5584-6836 CEP 30150-320, MG
Phone: 55-31-3273-1717
ARGENTINA Brasília
Buenos Aires SHCG/Norte Q.704 –
Av. Coronel Díaz, 1774 – 1425 – CEP 70730-730, DF
Buenos Aires Phone: 55-61-3326-4205
Phone: 54-11-4822-1238 Florianópolis
Rua Deputado Edu Vieira, 150 –
URUGUAY CEP 88040-000, SC
Montevideo Phone: 55-48-3333-6897
Avenida 8 de Octubre, 2662 – C.P. Rio de Janeiro
11600 Rua General Polidoro, 36 –
Phone: 598-2-480-0710 CEP 22280-001, RJ
Phone: 55-21-2543-1138
VENEZUELA São Paulo
Caracas Rua General Chagas Santos, 590 –
Av. Libertador – entre Palmas y CEP 04146-051, SP
Acacia Phone: 55-11-5584-6648
Ed. Yetesa, 1-B1- La Florida – 1050
Phone: 58-212-978-2049 AUSTRALIA
Sydney
SPAIN P.O.Box 2258 Carlingford – Court –
Barcelona NSW 2118
Calle Comtes del Bell-lloc, 133 - Phone: 61-2-9873-6463
Entlo. 4º - 08014
Phone: 34-93-490-2172
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daily life. Nevertheless, prior to attaining consciousness of this reality, one will have to experience, by means of the process of
us evolution, a series of psychological and conceptual changes that will positively establish a link with superior life. This
offers a new outlook in life and such a vast array of opportunities that life flourishes in ideas and thoughts of the finest
It is our duty, therefore, not to interrupt such process so that we do not to diminish the possibilities or the scope of our
ence. To know the reality of the inner world with its imponderable elements that make up the individual psychology is to
hat reality under the command of our own will. This command embraces the real knowledge of the thoughts that act in our
By attracting and selecting the best ones, the Logosopher can use them to fully achieve his yearnings and aspirations and to
e great objectives he set for himself in life.
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n, as evidenced by the impulsiveness imprinted in words and actions, helps to protect life against any unforeseen and
nate event. When the energies that feed these negative reactions are channelled by virtue of the process of conscious
on, they impel the activities of the intelligence, to produce highly practical results. Such is the case for the activities concerning
his stage of the Logosophical movement and after twenty-five years of
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hings are already indisputable. They open up new horizons to mankind and
live. This life consists of two well defined fields or zones: the inner life, where the spirit absorbs self-knowledge (the elixir of
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